Al-Mu'minun Waumini (Ujumbe Mmoja kwa Wanadamu Wote) 23-52

Al-Mu'minun Waumini (Ujumbe Mmoja kwa Wanadamu Wote) 23-52 - Katika Kivuli cha Qur'ani | Quran Course

Tulimtuma Nuhu kwa watu wake, naye akasema: Enyi watu wangu! Mwabuduni Mwenyezi Mungu peke yake, kwani hamna mungu mwingine isipokuwa Yeye. Je, hamtamcha Mungu?' Wazee walioikataa imani miongoni mwa watu wake wakasema: 'Huyu si chochote ila ni binadamu kama nyinyi, anayetaka kujifanya bora kuliko nyinyi. Kama Mungu angetaka, bila shaka angeshusha malaika. Hatujawahi kusikia jambo kama hili likitokea kwa mababu zetu. Huyu si chochote ila ni mwendawazimu; basi mvumilieni kwa muda.'" (Aya 23-25)

We sent forth Noah to his people, and he said: My people! Worship God alone, for you have no deity other than Him. Will you not be God-flaring?’ The unbelieving elders of his people said: ‘This man is but a mortal like yourselves who wants to make himself superior to you. Had God willed, He would surely have sent down angels. We have never heard anything like this ever happening to our forefathers. He is but a madman; so bear with him for a while.’ (Verses 23-25)

"Enyi watu wangu! Mwabuduni Mwenyezi Mungu peke yake, kwani hamna mungu mwingine isipokuwa Yeye." (Aya ya 23) Hii ni kauli ya ukweli isiyobadilika. Ulimwengu wote umejengwa juu ya ukweli huu, na kila kitu ndani yake kinaushuhudia. "Je, hamtamcha Mungu?" (Aya ya 23) Je, hamuogopi matokeo ya kukataa ukweli mkuu kabisa unaozaa kweli nyingine zote? Je, hamtambui kwamba kwa kuukataa, mnaupotosha picha angavu ya ukweli, na hili hakika litawapelekea kupata adhabu kali ya Mungu?

“My people! Worship God alone, for you have no deity other than Him.” (Verse 23) This is the unchanging word of truth. The whole universe is based on this truth and everything in it testifies to it. “Will you not be God-fearing?” (Verse 23) Do you not fear the consequences of denying the most fundamental truth that gives rise to all other truths? Do you not appreciate that by denying it you are distorting the bright image of the truth, and this will inevitably cause you to incur God’s severe punishment?

Hata hivyo, watu mashuhuri katika jamii yake wanaokataa anachokilingania hawako tayari kujadili kauli yake wala kuzingatia ushahidi unaoiunga mkono. Hawawezi kuondoa mtazamo wao finyu unaozingatia hadhi yao wenyewe na ile ya mjumbe anayewaita kukubali ukweli. Hawako tayari kujiinua hadi kiwango kipana zaidi ambapo wangeweza kuthamini vyema ukweli huu mkuu wenyewe. Hawawezi kuutenganisha na watu binafsi. Kwa hiyo, wanapuuza ukweli huu wa msingi kabisa katika ulimwengu, na badala yake wanazungumza kuhusu Nuhu kama mtu binafsi:

However, the noblemen in his community who deny what he advocates are not prepared to discuss his statement or consider the evidence supporting it. They are unable to shed their narrow vision that concentrates on their own status and that of the messenger who calls them to accept the truth. They are not prepared to elevate themselves to the broader level from where they can better appreciate this great truth on its own. They cannot isolate it from personalities. Hence, they disregard this most fundamental truth in the universe, speaking instead about Noah as an individual:

"Huyu mtu si chochote ila ni binadamu kama nyinyi, anayetaka kujifanya kuwa bora kuliko ninyi."

“This man is but a mortal like yourselves who wants to make himself superior to you.” (Verse 24)

Kutoka pembe hii finyu, watu wa Nuhu waliitazama kweli kuu aliyoinadi. Kwa sababu hiyo, hawakuweza kuthamini asili yake wala kuona ukweli wake. Mambo yao machache na maslahi yao finyu yaliwafunika macho juu ya kiini chake, yakizuia akili zao na nyoyo zao zisiithamini. Hivyo, kwao jambo lote lilikuwa suala la mtu mmoja miongoni mwao, asiye na chochote kinachomtofautisha na wengine, anayetaka kuwa na ubora juu yao, akijipa hadhi juu ya hadhi yao wenyewe.

From this very narrow angle the people of Noah looked at the great truth advocated by him. Hence, they could not appreciate its nature or see its truth. Their limited concerns and narrow interests thus blinded them to its essence, preventing their minds and hearts from appreciating it. Thus, to them the whole question was one of a single man from among themselves, who had nothing to distinguish him from the rest of them, wanting to have superiority over them, giving himself status above their own.

Katika haraka yao ya kumzuia Nuhu asifikie kile wanachodhani anakitafuta, hawakatai tu hadhi ya Nuhu, bali pia hadhi ya wanadamu kwa ujumla. Wanakataa kukubali kwamba Mungu anaweza kulipa heshima binadamu hawa. Hawaamini kabisa kwamba Mungu angetuma mjumbe wa kibinadamu, kama anatuma wajumbe kabisa. "Lau Mungu angetaka, bila shaka angeteremsha malaika." (Aya ya 24)

In their haste to prevent Noah from attaining what they imagine he is after, they not only deny Noah’s status, but also the status of mankind in general. They refuse to accept that God may honour this human race. They simply do not believe that God would send a human messenger, if He sends messengers at all. “Had God willed, He would surely have sent down angels.” (Verse 24)

Hii ni kwa sababu wao hawaoni ndani ya nafsi zao ile sifa tukufu inayomwunganisha mwanadamu na Jamii Kuu zaidi. Ni sifa inayowawezesha wale ambao Mungu huwachagua kupokea neema iliyomo katika ujumbe Wake, na kuwafikishia wenzao wanadamu, wakiwaongoza kuelekea chanzo chake kitukufu.

This is because they do not find in their own souls the sublime quality that links mankind with the Supreme Society. It is the quality that enables those whom God selects to receive the grace embodied in His message and deliver it to their fellow human beings, guiding them to its noble source.

Katika mjadala wao usio na maana, wanarejea mifano inayojulikana, badala ya mantiki yenye hekima:

In their futile argument they refer to familiar precedents, rather than to wise logic:

"Hatujawahi kusikia jambo kama hili likiwatokea baba zetu wa kale." (Aya ya 24) Hili hutokea daima pale taqlidi ya upofu inapoizima fikra huru. Hivyo watu hawaangalii kile walicho nacho na kukijaribu kukihusisha na uhalisia ili kufikia hitimisho sahihi kuhusu maswali yaliyopo mbele yao. Badala yake huangalia historia kutafuta vielelezo vya kale. Wakishindwa kupata kielelezo kama hicho, wako tayari kukataa swali hilo kabisa.

“We have never heard anything like this ever happening to our forefathers.” (Verse 24) This always happens when blind imitation suppresses free thinking. Thus people do not look at what they have and try to relate it to reality in order to arrive at the right conclusion to questions in hand. They rather look to history for precedents. If they fail to find such a precedent, they are prepared to reject the question in its entirety.

Jamii kama hizi za wasioamini, zikiwa hazina fikra wala mawazo, hukubali kwamba kile kilichotokea zamani kinaweza kutokea tena. Kwa upande mwingine, kile ambacho hakikutokea zamani hakiwezi kuja kuwepo. Huu ni mtazamo finyu kiasi gani juu ya maisha ya binadamu, kuyaganda katika kipindi fulani cha maisha ya mababu zao.

Devoid of thought and imagination, such communities of unbelievers accept that what happened in the past may happen again. By contrast, what did not happen in the past cannot come into existence. What a narrow vision of human life this is, freezing it at a particular point of their forefathers’ lives.

Hawawezi kabisa kuelewa kwamba wamefungwa ndani ya kuta zao nyembamba, wasiweze kuvunja na kuingia katika ulimwengu mpana! Wanawashutumu wale wanaotetea uhuru wa fikra kuwa ni wendawazimu, wakiwataka wafikiri na kutafakari. Wanapokumbushwa juu ya dalili za ukweli zilizo kote kwao, jibu lao limejaa kiburi, wakirudia tuhuma zao: "Yeye si chochote ila ni mwendawazimu; basi mvumilieni kwa muda." (Aya ya 25)

They are incapable of understanding that they are imprisoned within their narrow walls, unable to break into the wide universe! They accuse those who advocate freedom of thought of being mad, calling on them to think and reflect. When they are reminded of the pointers to the truth all around them, their reply is full of arrogance, reiterating accusations: “He is but a madman; so bear with him for a while.” (Verse 25)

Mvumilie naye hadi atakapokufa, ndipo tutakapoondokana naye, na ujumbe wake, na utetezi wake usiokoma wa imani.

Bear with him until he dies when we will be relieved of him, his message and his persistent advocacy of faith.

Kwa wakati huo Nuhu hakuweza kupata njia yoyote ambayo kwayo angeweza kulainisha watu hawa wenye mioyo migumu. Alichoweza kufanya ni kujilinda dhidi ya dhihaka zao kwa kuwasilisha malalamiko yake kwa Mwenyezi Mungu na kutafuta msaada Wake: "Akasema: Mola wangu, nisaidie dhidi ya kunituhumu kwao kwa uongo." (Aya ya 26)

At this moment Noah could not find any way by which he could soften such stone-hearted people. He could only protect himself against their ridicule by putting his complaint to God and seeking His support: “He said: My Lord, help me against their accusation of lying.” (Verse 26)

Wakati walio hai wanapoamua kujigandamiza kwa njia hii, ilhali uhai unataka kusonga mbele kuelekea viwango vya juu unavyoweza kufikia, watu wa namna hii ni kikwazo dhahiri. Kwa hiyo, wao huvunjwa, au uhai husonga mbele ukiwaacha walipo. Hilo la kwanza ndilo lililowapata watu wa Nuhu, kwa kuwa Mwenyezi Mungu alitaka waondolewe:

When the living decide to freeze in this way, while life wants to move forward towards the high standards it can achieve, such people constitute a clear impediment. Hence, they are either broken or life moves on, leaving them where they are. The former is what happened to Noah’s people, for God willed that they should be removed:

Tulimfunulia wahyi: "Jenga safina chini ya macho Yetu, na kwa mujibu wa wahyi Wetu. Hukumu Yetu itakapofika na maji yakabubujika juu ya uso wa ardhi, weka ndani ya safina hii jozi moja ya kila kiumbe, pamoja na familia yako, isipokuwa wale ambao tayari wamekwisha hukumiwa. Wala usiniombe kwa ajili ya walio dhalimu; kwani hakika watazama."

We revealed to him to build the ark, under Our eyes, and according to Our inspiration. When Our judgement comes to pass, and water gushes forth over the face of the earth, place on board this ark one pair of every species, as well as your family, except those on whom sentence has already been passed. Do not plead with Me for the wrongdoers; for they shall be drowned. (Verse 27)

Ilikuwa mapenzi ya Mungu kwamba njia isafishwe kutoka vikwazo ili maisha ya binadamu yaendelee na safari yake katika njia iliyopangiwa.

It was God’s will that the road should be cleared of obstacles so that human life could continue its march along the road assigned to it.

Wanadamu walikuwa wamezeeka kabla ya wakati wao kufika katika zama za Nuhu. Ilikuwa kama mti mchanga ulioshambuliwa na wadudu wanaozuia ukuaji wake. Muda si mrefu, mti huo hukauka na kufa ukiwa bado mchanga. Katika wakati wa Nuhu, wanadamu walikuwa katika hali inayofanana na hiyo. Kwa hiyo, tiba ilikuwa mafuriko makubwa yaliyofagia kila kitu, yakiosha udongo na kuacha ardhi tayari kwa mazao mapya yenye mbegu zenye afya na mazingira safi.

Humanity had become prematurely old by Noah’s time. It was like a young tree affected by a pest that stops it from growing. It soon dries up and dies whilst still young. At the time of Noah, humanity was in a similar position. Therefore, the remedy was the great flood that swept away everything, washing off the soil and leaving the land ready for a new crop with healthy seeds and a clean environment.

“Tukamfunulia wahyi: Jenga jahazi chini ya macho Yetu, na kwa mujibu wa wahyi Wetu.” (Aya ya 27) Jahazi lilikuwa njia ya kuokoka wakati wa gharika. Pia lilitumika kuhifadhi mbegu za uhai ili ziweze kuota tena. Mungu alikusudia Nuhu mwenyewe atengeneze jahazi kwa mikono yake, kwa sababu mwanadamu lazima achukue hatua zenye uwajibikaji na kutumia njia zote, akifanya awezalo lote, ili astahili msaada wa Mungu. Msaada wa kimungu hautolewi kwa wale wanaokaa bila kufanya kitu wakisubiri jambo litokee. Kwa kuwa Nuhu alichaguliwa na Mungu kuwa baba wa pili wa binadamu, Mungu alimwagiza achukue hatua zinazohitajika, akimsaidia na kumfundisha jinsi ya kujenga jahazi, ili kusudi Lake litimie na mapenzi Yake yatekelezwe.

“We revealed to him to build the ark, under Our eyes, and according to Our inspiration.” (Verse 27) The ark was the means of safety at the time of the flood. It also served to preserve the seeds of life so that they could grow again. God had willed that Noah should make the ark with his own hands, because man must take responsible action and utilize all means, doing his utmost so that he deserves God’s help. Divine help is not given to those who sit on their laurels waiting for something to happen. Since Noah was chosen by God to be the second father of humanity, God instructed him to take the necessary measures, helping him and teaching him how to build the ark so that His purpose was accomplished and His will was done.

Mungu alimpa Nuhu ishara itakayotangaza mchakato huu mzima wa utakaso wa sayari nzima: “Hukumu yetu itakapotimia, na maji yatakapotoka kwa nguvu juu ya uso wa ardhi...” Wakati huo Nuhu alipaswa kuharakisha na kuweka ndani ya safina mbegu mpya za uhai: “Weka ndani ya safina hii jozi moja ya kila aina.” Hizi zilihusisha kila aina ya wanyama, ndege na mimea iliyojulikana kwa Nuhu wakati huo, na ambayo mwanadamu angeweza kuishughulikia kwa urahisi. Pia alipaswa kuweka ndani ya safina “familia yake, isipokuwa wale ambao hukumu yao tayari imekwisha tolewa.” Hii ni rejea kwa wasioamini waliokikataa neno la Mungu na kustahili ghadhabu yake. Hivyo walistahili kuukabili utendaji wa sheria ya Mungu iliyowazamisha kwa adhabu yake wale waliokataa ishara zake kwa ukaidi.

God gave Noah a sign which would announce this total process of purification of the entire planet: “When Our judgement comes to pass, and water gushes forth over the face of the earth...” At this point Noah was to move quickly and place on board the ark the new seeds of life: “Place on board this ark one pair of every species.” These included all types of animal, bird and plant that were known to Noah at the time, and which man could easily handle. He was also to place on board his “family, except those on whom sentence has already been passed.” This is a reference to the unbelievers who denied the word of God and incurred His displeasure. They thus deserved to endure the working of God’s law that engulfed with His punishment those who persistently denied His signs.

Nuhu aliamriwa asibishane kuhusu yeyote wala kujaribu kumwokoa yeyote, hata kama walikuwa karibu sana naye: "Usiniombee kwa ajili ya walio dhalimu; kwani hao watazama." (Aya ya 27) Sheria ya Mungu haijaribu kumridhisha yeyote. Haibadilishi mwelekeo wake kwa ajili ya rafiki wala jamaa yeyote.

Noah was ordered not to argue about anyone or try to save anyone even though they may be very close to him: “Do not plead with Me for the wrongdoers; for they shall be drowned.” (Verse 27) God’s law does not try to appease anyone. It does not change its course for the sake of any friend or relative.

Sūrah haitoi maelezo yoyote hapa kuhusu kilichowapata watu wa Nuhu baada ya hapo. Jambo lote limehitimishwa kwa kauli: "Watazama." Lakini Nuhu anafundishwa jinsi ya kumshukuru Mwenyezi Mungu na kumsifu, akimtafuta uongofu Wake:

The sūrah does not give any details here of what happened to Noah’s people after that. The whole matter is settled with the statement: “They shall be drowned.” Noah, however is taught how to show his gratitude to God and praise Him, seeking His guidance:

Utakapokuwa wewe na wale walio pamoja nawe mmekaa sawasawa katika safina, sema: "Sifa zote ni za Mwenyezi Mungu, aliyetuokoa na watu hao madhalimu." Na sema pia: "Mola wangu! Nishushe mahali pa baraka, kwani wewe ndiye bora wa wanaoshusha mahali salama."

When you and those who are with you are settled in the ark, say: All praise is due to God who has saved us from those wrongdoing folk.’ And also say: My Lord! Let my landing be blessed. You are the best to bring us to safe landing.’ (Verses 28-29)

Hii ndiyo njia sahihi ya kumsifu Mungu na kumgeukia Yeye, kwa kumpa sifa zake stahiki na kukiri ishara zake. Watu wote, wakiwemo manabii ambao ndio viongozi wa kuigwa na wengine, wanapaswa kuonyesha unyenyekevu wa namna hii mbele ya Mungu.

This is the right way to praise God and to turn to Him, giving Him His rightful attributes and acknowledging His signs. All people, including prophets who provide the lead for others to follow should show such humility before God.

Sura inaendelea kutoa maoni juu ya simulizi yote na vipengele vya uwezo na hekima ya Mwenyezi Mungu inavyoonyesha: "Hakika katika hayo kuna dalili. Hakika Sisi daima tunawajaribu [watu]." (Aya ya 30) Majaribio yanakuja kwa aina tofauti. Baadhi yameundwa kuonyesha subira, baadhi kuonyesha shukrani, baadhi kupata thawabu, wengine kutoa uongofu, kutakasa vipengele visivyo sahihi, au kurekebisha mwelekeo wa watu, n.k. Katika simulizi ya Nuhu kuna majaribio kadhaa kwake, kwa watu wake na kwa vizazi vyake vijavyo.

The sūrah then comments on the whole story and the aspects of God’s power and wisdom it demonstrates: “Surely, in that there are signs. Indeed, We always put [people] to a test.” (Verse 30) Tests come in different types. Some are designed to demonstrate perseverance, some to show gratitude, some to earn reward, others to give guidance, purge unsound elements, or to rectify people’s direction, etc. In the story of Noah there are several tests for him, his people and his future offspring.

Sūrah hii inaendelea kuonyesha tukio jingine la wasiokuwa waamini wakiukataa ujumbe ambao unaendelea kuwa mmoja katika vizazi vyote na jamii zote.

The sūrah moves on to portray another scene of unbelievers denying the message that continues to be the same across all generations and communities.

Kisha baada ya watu hao Tulileta kizazi kingine. Na Tukawatumia Mtume miongoni mwao wenyewe, akasema: Enyi watu wangu! Mwabuduni Mwenyezi Mungu peke yake, kwani hamna mungu mwingine isipokuwa Yeye. Je, hamtamcha Mungu?

Then after these people We raised a new generation. And We sent forth to them a messenger from among themselves, and he said: My people! Worship God alone, for you have no deity other than Him. Will you not be God-fearing?’ (Verses 31-32)

Hadithi za manabii waliotangulia zilizotajwa katika sura hii hazikusudiwa kutoa maelezo kamili wala kutoa undani. Zimekusudiwa kusisitiza umoja wa ujumbe uliotolewa kwa wote, na kuonyesha wazi kwamba wote walipokelewa kwa mwitikio uleule kutoka kwa jamii zao tofauti. Ndiyo maana simulizi hizi zinaanza na Nuhu ili kuashiria mwanzo, na kumalizika kwa Musa na Yesu ili kubainisha kituo cha mwisho kabla ya ujumbe wa mwisho. Hakuna majina yanayotajwa katikati ya mwanzo na mwisho wa mnyororo huu mrefu. Hili linakusudiwa kuonyesha ufanano wa visa vyote vilivyo katikati.

The stories of earlier prophets referred to in this sūrah are not meant to give a full account or to provide details. They are meant to emphasize the unity of the message given to all of them, and to make clear that they received the same response from all their different communities. Hence these accounts commence with Noah to indicate the starting point, and finish with Moses and Jesus to define the last point before the final message. No names are mentioned in between the start and the finish of this long chain. This serves to indicate the similarity of all intervening episodes.

Hata hivyo, katika kila kisa kipya, kiini cha ujumbe na jinsi ulivyopokelewa vimeelezwa wazi ili kutimiza lengo la sūrah.

However, in every new case the essence of the message and the way it was received are clearly mentioned to serve the purpose of the sūrah.

“Kisha baada ya watu hawa tukaleta kizazi kingine.” (Aya ya 31) Jamii inayozungumziwa haijabainishwa, lakini inawezekana zaidi kwamba rejeo hapa ni kwa 'Ād, watu wa Nabii Hūd.

“Then after these people We raised a new generation.” (Verse 31) The community in question is not specified, but it is most likely that the reference here is to the `Ād, the Prophet Hūd’s people.

Na Tulimtuma kwao mjumbe miongoni mwao, akasema: Enyi watu wangu! Mwabuduni Mwenyezi Mungu peke yake, kwani hamna mungu mwingine isipokuwa Yeye. Je, hamtamcha Mungu?

And We sent forth to them a messenger from among themselves, and he said: My people! Worship God alone, for you have no deity other than Him. Will you not be God-fearing? (Verse 32)

Ni ujumbe huo huo aliopewa Nuhu na watu wake. Umeelezwa hapa kwa maneno yale yale, ingawa jamii hizi zilizungumza lugha tofauti kabisa.

It is exactly the same message given by Noah to his people. It is expressed here in the very same words, although these communities spoke totally different languages.

I can't tell what "the answer" refers to, since I'm only given text to translate and I don't have the earlier message it might belong to. Please paste the English text you'd like translated into Swahili, and I'll translate it.

But what was the answer?

Jibu lao lilikuwa karibu sawa kabisa na lile alilotoa watu wa Nuhu.

Their answer was almost identical to that given by Noah’s people:

Wazee wasiomwamini miongoni mwa watu wake, waliokanusha maisha ya Akhera na ambao Sisi tuliwapa anasa na mali katika maisha haya ya dunia, walisema: "Huyu si chochote ila ni binadamu kama nyinyi, anakula katika kile mnachokula, na anakunywa katika kile mnachokunywa. Hakika mkimtii binadamu kama nyinyi, basi hakika mtakuwa wenye hasara." (Aya 33-34)

The unbelieving elders of his people, who denied the life to come and to whom We granted ease and plenty in this worldly life, said: ‘This man is but a mortal like yourselves, eating of what you eat and drinking of what you drink. Indeed, if you pay heed to a mortal like yourselves, you will certainly be the losers.’ (Verses 33-34)

Pingamizi hili linalorudiwa mara nyingi linajikita katika ukweli kwamba mjumbe aliyetumwa kwao ni binadamu. Wanaolitoa ni watu wanaofurahia madaraka na mali, na ambao mioyo yao haihisi tena uhusiano wa kiroho kati ya mwanadamu na Muumba wake.

This oft repeated objection concentrates on the fact that the messenger sent to them is a human being. Those who raise it are people who enjoy power and wealth and whose hearts no longer feel the spiritual bond between man and his Creator.

Utajiri mwingi huharibu tabia ya binadamu, huifanya hisia kuwa butu, huzifunga funzo za kupokea mambo, na kudhoofisha uwezo wa moyo wa kuhisi na kuitikia. Kwa sababu hiyo, Uislamu unapambana na mrundikano wa mali, na unaanzisha mfumo wa kijamii usioruhusu matajiri sana kuibuka katika jamii ya Waislamu, kwa kuwa kufanya hivyo kunachochea uovu.

Affluence corrupts human nature, blunts sensitivities, closes receptive faculties and weakens the heart’s ability to feel and respond. Hence Islam combats the accumulation of wealth and establishes a social system that does not allow the very rich to emerge in the Muslim community simply because to do so encourages corruption.

Matajiri wafisadi katika hali hii wanaongeza kukataa kufufuliwa. Wanamstaajabia huyu mjumbe anayewaonya kuhusu uhai baada ya kifo, wakiona jambo hilo ni la ajabu sana:

The corrupt rich add in this case a denial of resurrection. They wonder at this messenger who alerts them to such life after death, considering it very strange:

Je, anakuahidi kwamba, baada ya kufa kwenu na kuwa udongo na mifupa, mtafufuliwa tena kuwa hai? Mbali, mbali kabisa ni hayo mnayoahidiwa! Hakuna chochote baada ya uhai huu wetu wa sasa; tunakufa na tunaishi, na kamwe hatutafufuliwa tena.

Does he promise you that, after you have died and become dust and bones, you shall be brought forth to life? Improbable, improbable indeed is what you are promised! There is no lift beyond this, our present life; we die and we live, and we shall never be restored to life. (Verses 35-37)

Watu kama hao hawawezi kuelewa lengo kuu la maisha, mpango wa kina wa hatua zake mbalimbali hadi unapofikia mwisho wake. Lengo hili halitatimia kikamilifu katika maisha haya ya sasa duniani. Wema haulipwi kikamilifu katika maisha haya, wala uovu hauadhibiwi kwa haki yake. Malipo yote hutolewa katika maisha ya akhera. Waumini wema hufikia aina kamili ya maisha yasiyo na hofu, wasiwasi wala taabu, yanayoendelea kama Mungu apendavyo. Kwa upande mwingine, wale wanaoshikamana na uovu katika maisha haya huenda kwenye kina cha chini kabisa cha maisha, ambako ubinadamu wao hufikia mwisho na wao kuwa magumu kama mawe.

Such people cannot understand the ultimate purpose of life, the elaborate planning of its different stages until it reaches its eventual destination. This purpose will not be achieved in full in this present life on earth. Goodness is not fully rewarded in this life, nor does evil receive its just deserts. All rewards are given in the life to come. Good believers achieve the ultimate form of life that is free of fear, worry and hardship and continues as God wishes. On the other side, those who cling to evil in this life go to the lowest depths of life where their humanity comes to an end and they become as hard as stones.

Watu kama hao hawawezi kuelewa dhana kama hizi. Hawaangalii hatua za mwanzo wa maisha ambazo zimeelezwa mwanzoni mwa sūrah ili kutambua asili ya hatua zake za mwisho. Hawawezi kuwazia kwamba Nguvu Kuu iliyosimamia hatua hizo haitasababisha maisha kumalizika pale kifo kinapofika, mwili unapooza. Kwa sababu hiyo, wamejaa mshangao kwa Mtume ambaye anawaahidi kwamba watafufuliwa. Katika ujinga wao, wanaliona jambo hili kuwa la mbali sana. Wanasema kwa msisitizo kwamba kuna maisha moja tu na kifo kimoja tu. Kizazi kinafuatiwa na kizazi, na wale ambao tayari wamekufa na kugeuka kuwa mavumbi na mifupa hawawezi kurudi uhai kama Mtume ﷺ anavyowaahidi.

Such people cannot understand such concepts. They fail to look at the early stages of life which were outlined at the beginning of the sūrah in order to realize the nature of its final stages. They cannot imagine that the Mighty Power that controlled those stages will not cause life to end at the point of death when the body decays. Hence they are full of amazement at the messenger who promises them that they will be resurrected. In their ignorance, they consider this farfetched. They categorically state that there is only one life and one death. Generation succeeds generation, and those who have already died and are reduced to dust and bones cannot come back to life as the prophet promises them.

Hata hivyo, makafiri hawaishii hapo tu, wakionyesha ujinga wao na kushindwa kwao kutafakari hatua za mwanzo za maisha ya binadamu zilizoelezwa mwanzoni mwa sura hii. Wanaenda mbali zaidi ya hapo, wakimshutumu mjumbe wa Mwenyezi Mungu ﷺ kuwa ni muongo na kwamba anazua mambo anayomnasibishia Mwenyezi Mungu. Hawamjui Mungu isipokuwa katika muktadha wa kutoa shutuma za uongo dhidi ya mjumbe wake: "Yeye si chochote ila ni mtu anayenasibisha uongo wake kwa Mungu. Kamwe hatutamwamini."

Yet unbelievers do not stop at this juncture betraying their own ignorance and their inability to reflect on the early stages of human life detailed at the opening of the sūrah. They go further than this and accuse God’s messenger of lying and fabricating things that he attributes to God. They do not know God except in the context of making false accusations against His messenger: “He is nothing but a man who attributes his lies to God. Never will we believe in him.” (Verse 38)

Katika hatua hii, mjumbe haoni njia nyingine ila kumwomba msaada Mungu kama alivyofanya Nuhu kabla yake. Anatumia maneno yaleyale ya Nuhu: "Akasema: Mola wangu, nisaidie dhidi ya kukadhibishwa kwao." (Aya ya 39)

At this point, the messenger finds no alternative but to seek God’s help like Noah did before him. He uses the same wording as Noah: “He said: My Lord, help me against their accusation of lying.” (Verse 39)

Mungu alimjibu Mtume wake pale watu walipokataa kuchukua fursa iliyowapa. Hakuna jema lililoweza kutarajiwa kutoka kwao baada ya kuendelea kukataa ukweli. Rufaa ya Mtume inapokea jibu hili:

God responded to His messenger when the people refused to take the chance afforded to them. Nothing good could be expected from them after they had persisted in their denial of the truth. The messenger’s appeal receives this answer:

“Akasema [Mungu]: Hivi karibuni watakuja kujutia.” (Aya ya 40) Lakini basi majuto hayatakuwa na faida yoyote. Hakuna kurudi nyuma: “Kisha ukali wa mlipuko uliwapata kwa haki kamili, nasi tukawafanya kuwa kama majani makavu yaliyokufa.” (Aya ya 41) Neno la Kiarabu, ghuthā’, linaloelezea hali yao, lina maana nyingi zaidi kwani linarejelea kile mafuriko yanaweza kubeba cha mimea iliyokufa na vitu vingine vilivyotupwa visivyo na thamani na visivyo na kazi yoyote. Baada ya kuacha sifa ambazo Mungu aliwapa heshima nazo, kupuuza lengo la kuwepo kwao katika maisha haya na kukata uhusiano wao na Jamii ya Juu Kabisa, hawastahili tena kutendewa kwa heshima. Kwa hiyo, wao ni kama takataka ambazo mafuriko yanazibeba. Hakuna anayejali kuzihusu.

“Said [God]: Before long they shall come to rue it.” (Verse 40) But then no regret will be of any avail. There is no turning back: “Then the blast overtook them in all justice, and We caused them to be like dead leaves.” (Verse 41) The Arabic word, ghuthā’, describing their status contains even more connotations as it refers to what floods may carry of dead plants and other discarded, worthless items that serve no purpose. Having discarded the qualities with which God has honoured them, overlooked the purpose of their existence in this life and severed their relation with the Supreme Society, they no longer deserve honourable treatment. Hence, they are like the scum that the flood carries. No one pays any regard to it.

Kwa udhalilifu huu kunaongezeka ukweli kwamba wananyimwa rehema ya Mungu; hivyo hakuna anayewajali: "Basi wameangamizwa watu madhalimu!" (Aya ya 41) Wako mbali sana katika maisha halisi, na mbali na kumbukumbu za watu na dhamiri zao.

To this humiliation is added the fact that they are deprived of God’s grace; thus no-one pays any attention to them: “And so – away with those wrongdoing folk!” (Verse 41) Far removed are they in real life and from people’s memories and consciences.

Sura inaendelea kuangalia vizazi vingine na jamii nyingine:

The sūrah goes on to look at other generations and communities:

Kisha baada yao Tuliwainua vizazi vingine. Hakuna umma unaoweza kutangulia muda wake wa mwisho wala kuuchelewesha. Kisha Tukawatuma Mitume Wetu mmoja baada ya mwingine. Kila mara Mtume wao alipowajia umma, waliwakadhibisha. Hivyo, Tukawafuatisha baadhi yao kwa baadhi, na kuwafanya kuwa hadithi tu. Basi – mbali na watu wasioamini.

Then after them We raised new generations. No community can forestall the end of its term nor delay it. And We sent forth Our messengers, one after another. Every time their messenger came to a community, they accused him of lying. So, We caused them to follow one another, and let them become mere tales. And so – away with the folk who would not believe. (Verses 42-44)

Hii inatoa muhtasari mfupi wa kulingania ukweli, na inaweka mwenendo wa kawaida ambao Mungu anauendesha katika maisha ya binadamu, tangu wakati wa Nuhu na Hud mwanzoni hadi Musa na Isa mwishoni. Kila kizazi hupata muda wake na kuondoka: "Hakuna umma unaoweza kuzuia mwisho wa muda wake wala kuuchelewesha." (Aya ya 43)

This gives us a very brief summary of the advocacy of the truth, and establishes the normal trend that God operates in human life, right from the time of Noah and Had at the beginning to Moses and Jesus at the end. Every generation gets its term and departs: “No community can forestall the end of its term nor delay it.” (Verse 43)

Kila jamii huyakataa ukweli ulioletwa kwao kupitia mjumbe wa Mungu: "Kila mara mjumbe wao alipowajia jamii, waliandika kwamba ni mwongo." (Aya ya 44) Na kila wanapofanya hivyo, wanaadhibiwa kulingana na sheria ya Mungu: "Basi Tukawafuatanisha wao kwa wao." (Aya ya 44) Funzo linabaki pale kwa yeyote anayetaka kujifunza: "Na Tukawafanya kuwa hadithi tu," zinazosimuliwa na kizazi kimoja hadi kingine.

Every community denies the truth given to them through God’s messenger: “Every time their messenger came to a community, they accused him of lying.” (Verse 44) And each time they do this, they are punished according to God’s law: “So, We caused them to follow one another.” (Verse 44) The lesson remains there for anyone who wishes to learn: “We let them become mere tales,” told by one generation to the next.

Muhtasari huu mfupi unahitimishwa kwa kukataa kwa msisitizo jamii kama hizo.

This brief summary concludes with an emphatic rejection of such communities.

Hivyo, wanatupwa mbali: “Basi, mbali na watu wasioamini.” (Aya 44)

Thus, they are cast away: “And so – away with the folk who would not believe.” (Verse 44)

Hadithi ya Musa na kukataa kwa Firauni ujumbe wake kisha inasimuliwa kwa muhtasari mfupi unaolingana na mtindo wa jumla wa sura hiyo na lengo lake.

Moses’ story and Pharaoh’s denial of his message is then told in a very brief account that fits with the general style of the sūrah and purpose.

Kisha Tulimtuma Musa na nduguye Harun, pamoja na Ishara Zetu na mamlaka yaliyo wazi, kwa Firauni na wakuu wake; lakini hawa wakafanya kiburi, kwani walikuwa watu wenye majivuno. Wakasema: Je, tuwaamini wanadamu wawili kama sisi, ilhali watu wao ni watumwa wetu? Hivyo, wakawakadhibisha, na wakawa miongoni mwa walioangamizwa.

And then We sent forth Moses and his brother Aaron, with Our signs and with clear authority, to Pharaoh and his nobles; but these behaved with arrogance, for they were haughty people. And so they said: Are we to believe two mortals like ourselves, even though their people are our slaves?’ Thus, they gave the lie to them, and earned their place among the doomed. (Verses 45-48)

Tena katika simulizi hii tunaona kwamba pingamizi lile lile linatolewa kwa ukweli kwamba mtume alikuwa binadamu tu: "Wakasema: Je, tuamini watu wawili kama sisi?" (Aya 47). Pia linaongezwa jambo maalum linalohusiana na hali ya Wana wa Israeli huko Misri: "Na hali watu wao ni watumwa wetu?" (Aya 47). Wao ni watiifu kwetu na hufanya tunavyoamuru. Katika hali hii, Musa na Harun wanastahili, kwa mtazamo wa Firauni na watu wake, kudharauliwa. Kuhusu ufunuo na ishara walizopewa na Mungu, pamoja na mamlaka wazi waliyopewa, hivi havina thamani yoyote kwa watu hawa, kwa kuwa wanaelekeza fikira zao kwenye mambo ya kidunia na thamani za uongo.

Again in this account we note that the same objection is given to the fact that the messenger was merely a human being: “They said: Are we to believe two mortals like ourselves?” (Verse 47) A specific consideration connected with the Israelites’ situation in Egypt is also added: “Even though their people are our slaves?” (Verse 47) They are subservient to us and they do our bidding. In this situation, Moses and Aaron deserve, in Pharaoh’s and his people’s view, to be looked down upon. As for the revelations and the signs they have been given by God, and the clear authority granted to them, these count for nothing according to these people, focused as they are on earthly considerations and false values.

Hili linafuatiwa na marejeo mafupi kama hayo kuhusu Yesu na mama yake, yakiangazia muujiza mkubwa katika uumbaji wake. Tena, wale waliodhamiria kukataa ukweli wa Mungu na uumbaji walikikataa kitendo hiki cha ajabu kinachoonyesha wazi uwezo wa Mungu.

This is followed by a similarly brief reference to Jesus and his mother, highlighting the great miracle in his creation. Again, those who were bent on denying the truth of God and creation rejected this sign clearly pointing to God’s power:

Hakika tulimpa Musa Kitabu, ili wapate kuongoka. Na tukamfanya mwana wa Mariamu na mamaye kuwa ishara, na tukawapa makao juu ya mahali pa juu penye utulivu wa kudumu na chemchemi yenye maji safi. (Aya 49-50)

We had indeed given Moses the Book, so that they might be guided. And We made the son of Mary and his mother a symbol, and provided them with an abode in a lofty place of lasting restfulness and a fresh spring. (Verses 49-50)

Kuna ripoti kadhaa tofauti kuhusu mlima unaoelezwa hapa kuwa "mahali pa juu," na mahali pake halisi. Je, ulikuwa Misri, Dameski au Yerusalemu? Hizi ndizo sehemu ambazo Maryamu alienda pamoja na mwanawe wakati wa utoto na ujana wake, kama inavyotajwa katika Maandiko ya Kikristo. Lakini kujua mahali halisi si jambo la msingi sana. Lenye umuhimu zaidi ni kujua kwamba Mungu aliwapa wote wawili makao mazuri ambamo mimea safi ilistawi na maji safi yalikuwa mengi. Hivyo, walihisi kwamba Mungu aliwatunza wote wawili.

There are a number of different reports about the hill described here as a ‘lofty place’ and its exact location. Was it in Egypt, Damascus or Jerusalem? These were the places where Mary went with her son during his childhood and youth, as mentioned in Christian Scriptures. But knowing the exact location is not of vital importance. It is more important to know that God gave them both a goodly abode where fine plants grew and clear water was plentiful. Thus, they felt that God took care of them both.

Katika hatua hii, katika marejeo yake ya haraka kwa Mitume waliotangulia, sūrah hiyo inaelekeza hotuba yake kwa wafuasi wa Mitume wote, kana kwamba wote wamekusanyika pamoja.

At this point in its quick references to earlier messengers the sūrah makes its address to the followers of all messengers, as though they were all gathered together.

Hivyo, mapengo ya kutenganisha ya wakati na mahali yanaonyeshwa kuwa hayana maana yoyote yanapolinganishwa na kifungo cha kweli cha imani kinachowaunganisha wote:

Thus, the separating gulfs of time and place are shown to be meaningless when compared to the true bond of faith that unites them all:

Enyi Mitume! Kuleni katika vitu vizuri, na tendeni mema. Hakika Mimi ninajua vyema yote mnayoyafanya. Umma wenu huu ni umma mmoja, na Mimi ndiye Mola wenu pekee. Basi, nicheni Mimi peke yangu. (Aya 51-52)

Messengers! Eat of that which is wholesome, and do good deeds: I certainly have full knowledge of all that you do. This community of yours is one single community, and I am your only Lord. Therefore, fear Me alone. (Verses 51-52)

Anwani hii kwa mitume Wake inawataka waishi kama binadamu, jambo ambalo ndilo hasa lililowahoji wale waliowapinga: "Kuleni katika vitu vizuri." Kula ni hitaji la kibinadamu, lakini kuchagua vile vizuri tu ndiko kunakomwinua binadamu na kumfanya akue katika usafi. Hilo humwezesha kuanzisha uhusiano na Jamii Tukufu.

This address to His messengers requires them to live as human beings, which is the very thing that those who opposed them questioned: “Eat of that which is wholesome.” Eating is a human need, but choosing only what is wholesome is the aspect that elevates human beings and makes them grow in purity. It enables them to establish a bond with the Supreme Society.

Pia wanatakiwa "kutenda mema." Ingawa kuchukua hatua ni jambo la kawaida kwa binadamu wote, kusisitiza kutenda mema ni sifa ya watu wema, kwani hutoa kipimo cha udhibiti na lengo wazi kwa matendo yao. Tena watu hao huelekeza macho yao kwa Jamii Kuu wanapoanza jambo lolote.

They are also required to “do good deeds.” While taking action is common to all human beings, insisting on doing good is the characteristic of goodly people, providing a measure of control and a clear goal for their deeds. Again such people look up to the Supreme Society when they embark on anything.

Hakuna mjumbe wa Mungu aliyewahi kuamriwa kuiacha ubinadamu wake. Badala yake, walichoombwa kufanya ni kuinua ubinadamu huu hadi kiwango cha juu kabisa ambacho Mungu amewezesha binadamu kukifikia. Hivyo, Manabii walitoa mfano bora na kielelezo ambacho watu wengine wanapaswa kujitahidi kukifuata. Ni juu ya Mungu kuhukumu matendo yao kwa kipimo chake kamilifu: “Hakika Mimi najua vyema yote mnayoyatenda.” (Aya ya 51)

No messenger of God was ever required to abandon his humanity. Rather, what they were asked to do was to elevate this humanity to the highest standard God has made possible for human beings to achieve. Thus, the Prophets provided the role model and the ideal which other people should try to emulate. It is left to God to judge their actions according to His own fine measure: “I certainly have full knowledge of all that you do.” (Verse 51)

Mkazo unawekwa katika ukweli kwamba wakati wala mahali pake hakuna umuhimu ukilinganishwa na ukweli mmoja pekee ambao mitume wote waliuhubiri. Wote walikuwa na asili ya kipekee, walipewa ujumbe wao na Muumba mmoja wa vyote, na walifanya kazi kuelekea lengo moja: "Huu umma wenu ni umma mmoja, nami ni Mola wenu pekee. Basi niogopeni Mimi peke yangu." (Aya ya 52)

Emphasis is placed on the fact that neither time nor place is of any significance when compared with the single truth that all messengers preached. They all shared a very distinctive nature, were given their messages by the One Creator of all, and worked towards the same goal: “This community of yours is one single community, and I am your only Lord. Therefore, fear Me alone.” (Verse 52)

Al-Mu'minun Waumini (Ujumbe Mmoja kwa Wanadamu Wote) 23-52

Muhtasari

Mtume wa Kwanza

Amezama katika Mafuriko Makubwa

Njia Hiyo Hiyo Inayoelekea Kuangamia

Kukabiliana Na Kukataliwa Vilevile